Abstract
Looking closely at the figures of the Brahmin and the hermit in Thai Buddhism, the author argues that, despite the prevalence of these figures in modern and pre-modern Thai art, literature and ritual, it should not be assumed that the presence of statues of Brahmins, hermits, or deities such as Indra, Śiva, Lakṣmī, Gaṇeśa and Brahma represents the presence of ‘Hindu’ influence or Hinduism in Thailand. The author argues that when we separate Hindu figures from the study of Thai Buddhist practice we do not see them as part of Thai Buddhism.
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